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1	Významní představitelé indické náboženské filosofie 20. století. / Significant exponents of Indian religious philosophy of 20th century AVRAMOV, Tomáš January 2010 (has links) The work introduces three exponents of Indian spirituality of the 20th Century. The first chapter deals with the life and teaching of Bhagawan Nityananda who shows various features of the Kashmir shaivism philosophy that is briefly described in the apendix of this chapter. There are examined the main elements of the Nityananda teaching {--} purity of mind and emotions, faith, meditation, siddha yoga and shaktipat. The second chapter introduces the personage and teaching of Neem Karoli Baba. Significant features of his teaching are the emphasis on the love to God and to fellow humans, detachment, service to others, meditation. Part of the chapter is dedicated to his relation to Christ. The third chapter deals with the legendary Indian saint Sai Baba of Shirdi. Although he died in 1918, his populariry in India has steadily grown and he is adored by both, hindus and muslims. His teaching shows many elements of sufism, bhakti yoga and jnana yoga. One of the leading ideas of this work is to show that the personages and teachings of these masters are universal. They prove in their lives not only the existence of the supersensory, spiritual world, but also the unity of people in the relation to this world.
2	Neuroscience and Hindu Aesthetics: A Critical Analysis of V.S. Ramachandran’s “Science of Art” Beitmen, Logan R 01 January 2014 (has links) Neuroaesthetics is the study of the brain’s response to artistic stimuli. The neuroscientist V.S. Ramachandran contends that art is primarily “caricature” or “exaggeration.” Exaggerated forms hyperactivate neurons in viewers’ brains, which in turn produce specific, “universal” responses. Ramachandran identifies a precursor for his theory in the concept of rasa (literally “juice”) from classical Hindu aesthetics, which he associates with “exaggeration.” The canonical Sanskrit texts of Bharata Muni’s Natya Shastra and Abhinavagupta’s Abhinavabharati, however, do not support Ramachandran’s conclusions. They present audiences as dynamic co-creators, not passive recipients. I believe we could more accurately model the neurology of Hindu aesthetic experiences if we took indigenous rasa theory more seriously as qualitative data that could inform future research. Hinduism neuroscience aesthetics Kashmir Shaivism rasa Abhinavagupta Bharata Muni Natya Shastra Indian religion art Acting Ancient Philosophy Art Practice Asian Art and Architecture Asian Studies Cognition and Perception History of Religions of Eastern Origins Other Languages, Societies, and Cultures Performance Studies Philosophy of Mind Philosophy of Science Social and Cultural Anthropology Theory and Criticism

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Významní představitelé indické náboženské filosofie 20. století. / Significant exponents of Indian religious philosophy of 20th century

Neuroscience and Hindu Aesthetics: A Critical Analysis of V.S. Ramachandran’s “Science of Art”